made use of the same experiment to acquire it; so that, I think, it may be truly affirmed, the saints owe their empire, to the snuffling of one animal, as Darius did his, to the neighing of another; and both stratagems were performed by the same art; for we read, how the Persian beast, acquired his faculty, by covering a mare the day before[1].
I should now have done, if I were not convinced, that whatever I have yet advanced upon this subject is liable to great exception. For, allowing all I have said to be true, it may still be justly objected, that there is, in the common-wealth of artificial enthusiasm, some real foundation for art to work upon, in the temper and complexion of individuals, which other mortals seem to want. Observe but the gesture, the motion, and the countenance, of some choice professors, though in their most familiar actions, you will find them of a different race, from the rest of human creatures. Remark your commonest pretender to a light within, how dark, and dirty, and gloomy he is without: as lanterns, which the more light they bear in their bodies, cast out so much the more soot, and smoke, and fuliginous matter, to adhere to the sides. Listen but to their ordinary talk, and look on the mouth that delivers it; you will imagine you are hearing some ancient oracle, and your understanding will be equally informed. Upon these, and the like reasons, certain objectors pretend to put it beyond all doubt, that there must be a sort of preternatural spirit, possessing the heads of the modern saints; and some will have it to be the heat of zeal, working upon the
